Kitap 4
30
For sensation is not of itself, but there is something else too besides the sensation, which must be prior to the sensation; because that which moves is by nature prior to that which is moved, and this is no less true if the terms are correlative.
1
But there are some, both of those who really hold these convictions and of those who merely profess these views, who raise a difficulty; they inquire who is to judge of the healthy man, and in general who is to judge rightly in each particular case. But such questions are like wondering whether we are at any given moment asleep or awake;
2
and all problems of this kind amount to the same thing. These people demand a reason for everything. They want a starting-point, and want to grasp it by demonstration; while it is obvious from their actions that they have no conviction. But their case is just what we have stated beforeAristot. Met. 4.4.2.; for they require a reason for things which have no reason, since the starting-point of a demonstration is not a matter of demonstration.
3
The first class, then, may be readily convinced of this, because it is not hard to grasp. But those who look only for cogency in argument look for an impossibility, for they claim the right to contradict themselves, and lose no time in doing so.
4
Yet if not everything is relative, but some things are self-existent, not every appearance will be true; for an appearance is an appearance to someone. And so he who says that all appearances are true makes everything relative.
5
Hence those who demand something cogent in argument, and at the same time claim to make out a case, must guard themselves by saying that the appearance is true; not in itself, but for him to whom it appears, and at, the time when it appears, and in the way and manner in which it appears. And if they make out a case without this qualification, as a result they will soon contradict themselves;
